“THE NINETY-FIVE THESES”
Martin Luther
“The Ninety Five Theses” — the common title to his
“Disputation on the Power and Efficacy of Indulgences”
— is more widely associated with Luther’s name than
anything else he wrote. Luther posted his theses on the
castle door at Wittenberg on either October 31 or No-
vember 1, 1517. The disputation which Luther announced
never took place, but his challenge made him an over-
night celebrity.
Indulgences were being sold under the authority of
the pope to raise money for various projects. The most
recent spate of sales was being carried out by Archbishop
Albert of Hohenzollern, who needed cash to buy himself
the Archbishopric of Mainz: half of the proceeds were to
go to Albert, and the other half to Pope Leo X in Rome,
where it would be used to help build St. Peter’s cathedral.
The following translation comes from John Dillen-
berger, ed., Martin Luther: Selections from his Writings
(Doubleday, 1961).
O
ut of love and concern for the truth, and with the
object of eliciting it, the following heads will be
the subject of a public discussion at Wittenberg
under the presidency of the reverend father, Mar-
tin Luther, Augustinian, Master of Arts and Sacred The-
ology, and duly appointed Lecturer on these subjects in
that place. He requests that whoever cannot be present
personally to debate the matter orally will do so in ab-
sence in writing.
1. When our Lord and Master, Jesus Christ, said “Re-
pent,”1 He called for the entire life of believers to be
one of penitence.
2. The word cannot be properly understood as referring
the sacrament of penance, i.e., confession and satis-
faction, as administered by the clergy.
3. Yet its meaning is not restricted to penitence in one’s
heart; for such penitence is null unless it produces
outwards signs in various mortifications of the flesh.
4. As long as hatred of self abides (i.e., true inward
penitence) the penalty of sin abides, viz., until we en-
ter the kingdom of heaven.
5. The pope has neither the will nor the power to remit
any penalties beyond those imposed either at his own
discretion or by canon law.
6. The pope himself cannot remit guilt, but only declare
1 [This quotation from Matthew 4:17 was known through-
out Europe in its Latin form: poenitentiam agite. Un-
fortunately, the phrase was capable of two meanings:
“repent” and “do penance”. — J.D.]
-1-
and confirm that it has been remitted by God; or, at
most, he can remit it in cases reserved to his discre-
tion. Except for these cases, the guilt remains un-
touched.
7. God never remits guilt to anyone without, at the same
time, making him humbly submissive to the priest,
His representative.
8. The penitential canons apply only to men who are
still alive, and, according to the canons themselves,
none applies to the dead.
9. Accordingly, the Holy Spirit, acting in the person of
the pope, manifests grace to us, by the fact that the
papal regulations always cease to apply at death, or in
any hard case.
10. It is a wrongful act, due to ignorance, when priests
retain the canonical penalties on the dead in purga-
tory.
11. When canonical penalties were changed and made to
apply to purgatory, surely it would seem that tares
were sown while the bishops were asleep.
12. In former days, the canonical penalties were imposed,
not after, but before absolution was pronounced; and
were intended to be tests of true contrition.
13. Death puts an end to all the claims of the church; even
the dying are already dead to the canon laws, and are
no longer bound by them.
14. Defective piety or love in a dying person is necessar-
ily accompanied by great fear, which is greatest
where the piety or love is least.
15. This fear or horror is sufficient in itself, whatever else
might be said, to constitute the pain of purgatory,
since it approaches very closely to the horror of de-
spair.
16. There seems to be the same difference between hell,
purgatory, and heaven as between despair, uncer-
tainty, and assurance.
17. Of a truth, the pains of souls in purgatory ought to be
abated, and charity ought to be proportionately in-
creased.
18. Moreover, it does not seem proved, on any grounds of
reason or Scripture, that these souls are outside the
state of merit, or unable to grow in grace;
19. Nor does it seem proved to be always the case that
they are certain and assured of salvation, even if we
are very certain of it ourselves.
20. Therefore the pope, in speaking of the plenary remis-
sion of all penalties, does not mean “all” in the strict
sense, but only those imposed by himself.
2 Martin Luther
21. Hence those who preach indulgences are in error
when they say that a man is absolved and saved from
every penalty by the pope’s indulgences;
22. Indeed, he cannot remit to souls in purgatory any pen-
alty which canon law declares should be suffered in
the present life.
23. If plenary remission could be granted to anyone at all,
it would be only in the cases of the most perfect, i.e.,
to very few.
24. It must therefore be the case that the major part of the
people are deceived by that indiscriminate and high-
sounding promise of relief from penalty.
25. The same power as the pope exercises in general over
purgatory is exercised in particular by every single
bishop in his bishopric and priest in his parish.
26. The pope does excellently when he grants remission
to the souls in purgatory on account of intercessions
made on their behalf, and not by the power of the
keys (which he cannot exercise for them).
27. There is no divine authority for preaching that the soul
flies out of purgatory immediately the money clinks
in the bottom of the chest.
28. It is certainly possible that when the money clinks in
the bottom of the chest avarice and greed increase;
but when the church offers intercession, all depends
on the will of God.
29. Who knows whether all souls in purgatory wish to be
redeemed in view of what is said of St. Severinus and
St. Paschal?2
30. No one is sure of the reality of his own contrition,
much less of receiving plenary forgiveness.
31. One who in good faith buys indulgences is as rare as a
truly penitent man, i.e., very rare indeed.
32. All those who believe themselves certain of their own
salvation by means of letters of indulgence, will be
eternally damned, together with their teachers.
33. We should be most carefully on our guard against
those who say that the papal indulgences are an ines-
timable divine gift, and that a man is reconciled to
God by them.
34. For the grace conveyed by these indulgences relates
simply to the penalties of the sacramental “satisfac-
tions” decreed merely by man.
35. It is not in accordance with Christian doctrine to
preach and teach that those who buy off souls, or
purchase confessional licenses, have no need to re-
pent of their own sins.
36. Any Christian whatsoever, who is truly repentant,
2
[St. Severinus was pope from 638-40 (succeeding Hon-
orius I]; Paschal I was pope from 817-24. The legend is
that they were willing to endure the pains of purgatory
for the benefit of the faithful. — J.D.]
enjoys plenary remission from penalty and guilt and
this is given him without letters of indulgence.
37. Any true Christian whatsoever, living or dead, partici-
pates in all the benefits of Christ and the Church; and
this participation is granted to him by God without
letters of indulgence.
38. Yet the pope’s remission and dispensation are in no
way to be despised, for, as already said, they pro-
claim the divine remission.
39. It is very difficult, even for the most learned theologi-
ans, to extol to the people the great bounty contained
in the indulgences, while, at the same time, praising
contrition as a virtue.
40. A truly contrite sinner seeks out, and loves to pay, the
penalties of his sins; whereas the very multitude of
indulgences dulls men’s consciences, and tends to
make them hate the penalties.
41 Papal indulgences should only be preached with cau-
tion; lest people gain a wrong understanding, and
think that they are preferable to other works: those of
love.
42. Christians should be taught that the pope does not at
all intend that the purchase of indulgences should be
understood as at all comparable with works of mercy.
43. Christians should be taught that one who gives to the
poor, or lends to the needy, does a better action than
if he purchases indulgences;
44. Because, by works of love, love grows and a man
becomes a better man; whereas, by indulgences, he
does not become a better man, but only escapes cer-
tain penalties.
45. Christians should be taught that he who sees a needy
person, but passes him by although he gives money
for indulgences, gains no benefit from the pope’s
pardon, but only incurs the wrath of God.
46. Christians should be taught that, unless they have
more than they need, they are bound to retain what is
necessary for the upkeep of their home, and should in
no way squander it on indulgences.
47. Christians should be taught that they purchase indul-
gences voluntarily, and are not under obligation to do
so.
48. Christians should be taught that, in granting indul-
gences, the pope has more need, and more desire, for
devout prayer on his own behalf than for ready
money.
49. Christians should be taught that the pope’s indul-
gences are useful only if one does not rely on them,
but most harmful if one loses the fear of God through
them.
50. Christians should be taught that, if the pope knew the
exactions of the indulgence-preachers, he would
rather the church of St. Peter were reduced to ashes
than be built with the skin, flesh, and bones of his
sheep.

51. Christians should be taught that the pope would be
willing, as he ought if necessity should arise, to sell
the church of St. Peter, and give, too, his own money
to many of those from whom the pardon-merchants
conjure money.
52. It is vain to rely on salvation by letters of indulgence,
even if the commissary, or indeed the pope himself,
were to pledge his own soul for their validity.
53. Those are enemies of Christ and the pope who forbid
the word of God to be preached at all in some
churches, in order that indulgences may be preached
in others.
54. The word of God suffers injury if, in the same sermon,
an equal or longer time is devoted to indulgences
than to that word.
55. The pope cannot help taking the view that if indul-
gences (very small matters) are celebrated by one
bell, one pageant, or one ceremony, the gospel (a
very great matter) should be preached to the accom-
paniment of a hundred bells, a hundred processions, a
hundred ceremonies.
56. The treasures of the church, out of which the pope
dispenses indulgences, are not sufficiently spoken of
or known among the people of Christ.
57. That these treasures are not temporal is clear from the
fact that many of the merchants do not grant them
freely, but only collect them;
58. Nor are they the merits of Christ and the saints, be-
cause even apart from the pope, these merits are al-
ways working grace in the inner man, and working
the cross, death, and hell in the outer man.
59. St. Laurence said that the poor were the treasures of
the church, but he used the term in accordance with
the custom of his own time.
60. We do not speak rashly in saying that the treasures of
the church are the keys of the church, and are be-
stowed by the merits of Christ;
61. For it is clear that the power of the pope suffices, by
itself, for the remission of penalties and reserved
cases.
62. The true treasure of the church is the Holy Gospel of
the glory and the grace of God,
63. It is right to regard this treasure as most odious, for it
makes the first to be the last.
64. On the other hand, the treasure of indulgences is most
acceptable, for it makes the last to be the first.
65. Therefore the treasures of the gospel are nets which,
in former times, they used to fish for men of wealth.
66. The treasures of the indulgences are the nets today
which they use to fish for men of wealth.
67. The indulgences, which the merchants extol as the
greatest of favors, are seen to be, in fact, a favorite
means for money-getting;
“The Ninety-Five Theses” 3
68. Nevertheless, they are not to be compared with the
grace of God and the compassion shown in the Cross.
69. Bishops and curates, in duty bound, must receive the
commissaries of the papal indulgences with all rever-
ence;
70. But they are under a much greater obligation to watch
closely and attend carefully lest these men preach
their own fancies instead of what the pope commis-
sioned.
71. Let him be anathema and accursed who denies the
apostolic character of the indulgences;
72. On the other hand, let him be blessed who is on his
guard against the wantonness and license of the par-
don-merchants’ words.
73. In the same way, the pope rightly excommunicates
those who make any plans to the detriment of the
trade in indulgences.
74. It is much more in keeping with his views to excom-
municate those who use the pretext of indulgences to
plot anything to the detriment of holy love and truth.
75. It is foolish to think that papal indulgences have so
much power that they can absolve a man even if he
has done the impossible and violated the mother of
God.
76. We assert the contrary, and say that the pope’s par-
dons are not able to remove the least venial of sins as
far as their guilt is concerned.
77. When it is said that not even St. Peter, if he were now
pope, could grant a greater grace, it is blasphemy
against St. Peter and the pope.
78. We assert the contrary, and say that he, and any pope
whatever, possesses greater graces, viz., the gospel,
spiritual powers, gifts of healing, etc., as is declared
in I Corinthians 12.
79. It is blasphemy to say that the insignia of the cross
with the papal arms are of equal value to the cross on
which Christ died.
80. The bishops, curates, and theologians, who permit
assertions of that kind to be made to the people with-
out let or hindrance, will have to answer for it.
81. This unbridled preaching of indulgences makes it dif-
ficult for learned men to guard the respect due to the
pope against false accusations, or at least from the
keen criticisms of the laity;
82. They ask, e.g.: Why does not the pope liberate every-
one from purgatory for the sake of love (a most holy
thing) and because of the supreme necessity of their
souls? This would be morally the best of all reasons.
Meanwhile he redeems innumerable souls for money,
a most perishable thing, with which to build St. Pe-
ter’s church, a very minor purpose.
83. Again: Why should funeral and anniversary masses
for the dead continue to be said? And why does not
the pope repay, or permit to be repaid, the benefac-
4 Martin Luther
tions instituted for those purposes, since it is wrong
to pray for those souls who are now redeemed?
84. Again: Surely this is a new sort of compassion, on the
part of God and the pope, when an impious man, an
enemy of God, is allowed to pay money to redeem a
devout soul, a friend of God; while yet that devout
and beloved soul is not allowed to be redeemed with-
out payment, for love’s sake, and just because of its
need of redemption.
85. Again: Why are the penitential canon laws, which in
fact, if not in practice, have long been observed and
dead in themselves, — why are they, today, still used
in imposing fines in money, through the granting of
indulgences, as if all the penitential canons were fully
operative?
86. Again: Since the pope’s income to-day is larger than
that of the wealthiest of wealthy men, why does he
not build this one church of St. Peter with his own
money, rather than with the money of indigent be-
lievers?
87. Again: What does the pope remit or dispense to peo-
ple who, by their perfect penitence, have a right to
plenary remission or dispensation?
88. Again: Surely greater good could be done to the
church if the pope were to bestow these remissions
and dispensations, not once, as now, but a hundred
times a day, for the benefit of any believer whatever.
89. What the pope seeks by indulgences is not money, but
rather the salvation of souls; why then does he not
suspend the letters and indulgences formerly con-
ceded, and still as efficacious as ever?
90. These questions are serious matters of conscience to
the laity. To suppress them by force alone, and not to
refute them by giving reasons, is to expose the church
and the pope to the ridicule of their enemies, and to
make Christian people unhappy.
91. If, therefore, indulgences were preached in accordance
with the spirit and mind of the pope, all these diffi-
culties would be easily overcome, and, indeed, cease
to exist.
92. Away, then, with those prophets who say to Christ’s
people, “Peace, peace,” where there is no peace.
93. Hail, hail to all those prophets who say to Christ’s
people, “The cross, the cross,” where there is no
cross.
94. Christians should be exhorted to be zealous to follow
Christ, their Head, through penalties, deaths, and
hells;
95. And let them thus be more confident of entering
heaven through many tribulations rather than through
a false assurance of peace.